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约翰福音生命读经 · 第36篇

那灵的工作终结于神性与人性的调和（一）

The Work of the Spirit unto the Mingling of Divinity with Humanity (1)
1我们若清楚约翰十四、十五章，就很容易领会约翰十六章。基本上，这一章并没有新东西。在前两章，主已经说过主要的原则。读过这三章，并加以比较，似乎主在重复祂的话。虽然发表改变了，基本的原则还是一样。因此，我们来看十六章时，必须记得主在前两章所论到的主要原则。在我们来看十六章以前，让我们先复习这些原则。头一个主要原则是主必须去，就是说祂必须死而复活。祂的去并不意味著祂要离开门徒。祂的去就是祂的来；祂正采取另一步而来。藉著死并复活祂采取了另一步而来。主来的第一步是藉著成为肉体，使祂能与我们同在，并在我们中间。但那时祂还不能进到我们里面。祂第一步的成为肉体，使永远的神藉此成了人，好接触我们。但在祂能进入我们里面，并与我们调和之前，还需要第二步；那一步就是祂的死与复活。乃是藉著祂的死与复活，祂从肉体变化形像成为那灵。祂的肉体是祂藉以来与我们同在，并在我们中间的形态；但那灵是祂藉以进入我们里面，并与我们调和的另一形态。第二个主要原则是主经死而去，使祂在复活里作实际的灵回来。主的一切所是都能藉灵实化。我们若只有关于主的教训、道理和字句，却没有灵，我们就没有实际。关于主的道理教训并不是实际。主的实际乃是圣灵，圣灵是主的实际。比方说，我们知道主是生命。但我们若没有圣灵，就绝不能得著生命。圣灵既是基督的实际，我们有圣灵，就有基督的实际；这样我们就有生命。再者，我们知道主是光。得著圣灵就是得著光。我们若没有圣灵，就没有光。主也是道路。我们若有圣灵，我们就有道路，知道如何作每件事。然而，我们若没有圣灵，只有道理的教训，我们就没有真正的道路。基督的实际就是圣灵，圣灵就是实际的灵。实际的灵来到，意即基督的实际来到。
1If we are clear about John 14 and 15, it will be easy to understand John 16. Basically, nothing is new in this chapter. In the previous two chapters, the Lord has already covered the main principles. By reading and comparing these three chapters, it seems as if the Lord is repeating Himself. Although the utterances are changed, the basic principles are still the same. Thus, as we come to chapter sixteen, we must remember the main principles that the Lord dealt with in the previous chapters. Before we come to chapter sixteen, let us review these principles. The first main principle is that the Lord had to go, meaning that He had to die and be resurrected. His going did not mean that He was leaving the disciples. His going was His coming. He was coming in another step. By going to die and to be resurrected, He was taking another step in His coming. The first step of the Lord’s coming was by incarnation that He might be able to be with us and among us. But at that time He was still unable to come into us. His first step of incarnation was the means by which the eternal God became a man in order to contact us. But a second step was necessary before He was able to come into us and be mingled with us. That step was His death and resurrection. It was by His death and resurrection that He was transfigured from the flesh into the Spirit. His flesh was the form by which He came to be with and among us, but the Spirit is His other form by which He comes into us and is mingled with us. This is the first main point that the Lord dealt with in chapters fourteen and fifteen. The second main principle is that the Lord went through death that He might return in resurrection as the Spirit of reality. All that the Lord is can be realized by the Spirit. If we have only the teachings, doctrines, and letters about the Lord without the Spirit, we do not have the reality. Doctrinal teaching about the Lord is not reality. The reality of the Lord is the Holy Spirit, and the Holy Spirit is the reality of the Lord. For example, we know that the Lord is life. But if we do not have the Holy Spirit, we can never have life. Since the Holy Spirit is the reality of Christ, we can have the reality of Christ by having the Holy Spirit. Then we have life. Furthermore, we know that the Lord is light. To have the Holy Spirit is to have light. If we do not have the Holy Spirit, we do not have light. The Lord is also the way. If we have the Holy Spirit, we have the way and we know how to do everything. However, if we do not have the Holy Spirit but have only doctrinal teachings, we do not have the real way. The reality of Christ is the Holy Spirit, and the Holy Spirit is the Spirit of reality. The coming of the Spirit of reality means the coming of the reality of Christ.
2约翰十四、十五章里的第三个基本原则是相互的住处。藉著基督这实际的灵来到，祂就要住在我们里面，我们也要住在祂里面。祂和我们，我们和祂，因而要成为一相互的住处。我们乃是父在子里成为灵的住处，而三一神是我们的住处。我们能住在三一神里面，三一神也能住在我们里面。这样，三一神自己便与我们调和了。人性与神性，神性与人性，调和为一。这是这两章的中心思想。事实上，这是神心意的主要观念，基本原则。这是整个宇宙的奥秘。许多弟兄姊妹要看见神性与人性调和的这件事，并不太容易。一次又一次，我祷告并仰望主，愿祂向众圣徒启示这事。这神人调和的观念与人的观念相对。我们需要启示并属天的异象，我们灵的、心的、和心思的眼睛才能开启，看见这奥秘。神自己与人性调和，这奥秘比你这人还要真实。这是约翰十四至十六章中心并基本的思想。在这三章里，主耶稣主要的是论到这一件事：父在子里成为灵，进到我们里面，将祂自己与我们调和，使我们成为祂的住处，祂也成为我们的住处。当主最初把这事向我显示时，我十分兴奋，因为我知道我接受了三一神，祂也与我调和了。这就是神的经纶。这不是宗教，也不是道理教训；这是三一神与人性调和。约翰福音这三章就是启示出，神对我们真正的经纶乃是：父在子里成为灵，进到我们里面，将祂自己与我们调和。这基本原则需要一再重复，直到我们有深刻的印象。
2The third basic principle in John 14 and 15 is the mutual abode. By the coming of Christ as the Spirit of reality, He will abide in us and we will abide in Him. He and we, we and He, will thus become a mutual abode. We will be the abode to the Father in the Son as the Spirit, and the Triune God will be the abode to us. We can abide in the Triune God, and the Triune God can abide in us. In this way, the Triune God mingles Himself with us. Humanity and divinity, divinity and humanity, are mingled together as one. This is the central thought of these two chapters. In fact, this is the main thought, the basic principle, of the divine intention. It is the mystery of the whole universe. It is difficult for many brothers and sisters to see this matter of the mingling of divinity with humanity. Time after time, I have prayed and looked to the Lord that He would reveal this to the saints. The concept of the mingling of God with man is contrary to the human concept. Some revelation and heavenly vision are needed before the eyes of our spirit, heart, and mind can be opened to see this mystery. This mystery of God’s mingling Himself with humanity is more real than you are. It is the central and basic thought of John 14 through 16. In these three chapters the Lord deals mainly with this one matter: that the Father in the Son as the Spirit has come into us to mingle Himself with us and to make us an abode to Him and Him an abode to us. When the Lord first showed this to me, I was very excited, because I realized that I had received the Triune God and that He was mingled with me. This is God’secon o my. It is not a religion nor a doctrinal teaching; it is the Triune God mingled with humanity. These three chapters of the Gospel of John simply reveal what God’secon o my really is to us: it is the Father in the Son as the Spirit coming into us and mingling Himself with us. This basic principle needs to be repeated again and again until we are deeply impressed
壹 子的去为著灵的来
I. THE SON’S GOING FOR THE SPIRIT’S COMING
3在七节主说，『然而我将真情告诉你们，我去是与你们有益的。因为我若不去，保惠师就不到你们这里来；我若去，就差祂到你们这里来。』子的去是为著灵的来。祂说，祂若不去，那灵就不来。这节所题主的去，最终要成就在二十章十七节里的升天。
3In verse 7 the Lord said, “I tell you the truth, it is expedient for you that I go away; for if I do not go away, the Comforter will not come to you; but if I go, I will send Him to you.” The Son’s going was for the Spirit’s coming. He said that if He did not go, the Spirit would not come. The Lord’s going mentioned in this verse was ultimately fulfilled with the ascension in 20:17.
一 子在肉体里去
A. The Son Going in the Flesh
4当子说这些话时，祂还在肉体里。然后祂在肉体里进入死，好在复活里变化形像成为灵。
4When the Son spoke these words, He was still in the flesh. Then He went into death in the flesh that He might be transfigured into the Spirit in resurrection
二 子成为灵来，作另一位保惠师
B. The Son Coming as the Spirit to Be Another Comforter
5子在肉体里进入死，但祂在复活里成为灵回来。（林前十五45。）祂成为灵来，作另一位保惠师。祂经死而去，作救赎主，为我们完成救赎；但祂在复活里成为灵，来将祂自己分赐给我们作生命。
5The Son went into death in the flesh, but He came back in resurrection as the Spirit (1 Cor. 15:45). He came as the Spirit to be another Comforter. He went through death as the Redeemer to accomplish redemption for us, but He came in resurrection as the Spirit to impart Himself as life to us
三 子差遣保惠师，就是子作保惠师来
C. The Son’sS ending of the Comforter Being the Son’s Coming as the Comforter
6子差遣保惠师，就是祂作保惠师来。祂的差遣就是祂的来。换句话说，祂在另一形态中差遣祂自己，作另一位保惠师来。这真是优越、美妙又奥秘。有些亲爱的基督徒朋友反对这个，问说我怎能说主差遣祂自己?我要回答说，请你读撒迦利亚二章八至十一节。你若读这段话，尽所能的领会谁是差遣者，谁是受差者，至终你会低头说，『主阿，你两者都是。你是差遣者，也是受差者。』根本就是一位万军之耶和华。这一位万军之耶和华是差遣者，也是受差者。
6The Son’ss ending of the Comforter was His coming as the Comforter. His sending was His coming. In other words, He sent Himself in another form to come as the other Comforter. This is excellent, marvelous, and yet mysterious. Some dear Christian friends are against this, asking how I could say that the Lord sent Himself. As my answer, I would ask you to read Zechariah 2:8-11. If you read this portion of the Word, trying your best to understand who is the Sender and who is the Sent One, you will eventually bow down and say, “Lord, You are both. You are the Sender as well as the Sent One.” Altogether it is just one Lord of hosts. The one Lord of hosts is both the Sender and the Sent One
贰 那灵的工作
II. THE WORK OF THE SPIRIT
7约翰十六章主要的点乃是那灵的工作。按照这一章，那灵的工作有三类：使世人知罪自责；将子带同父的丰满启示与信徒以荣耀子；以及宣示要来的事。约翰的著作也有三类：福音书、书信、和启示录。他的福音书主要的是传福音，使世人知罪自责；他的书信主要的是启示子带同父的丰满；他的启示录是揭开将来一切要来的事。
7The crucial point of John 16 is the work of the Spirit. According to this chapter the work of the Spirit is in three categories: to convict the world; to glorify the Son by revealing Him with the fullness of the Father to the believers; and to disclose what is to come. John’s writings are also of three categories: the Gospel, the Epistles, and the Revelation. His Gospel is mainly to preach the gospel and convict the world, his Epistles are mainly to reveal the Son with the fullness of the Father, and his Revelation is the book unveiling all the things to come in the future
一 使世人知罪自责
A. To Convict the World
8在八节主说到那灵：『祂…要为罪，为义，为审判，使世人知罪自责。』这三项的每一项－罪、义、审判－都各与一个人物有关。在宇宙中，除了神这神圣的人物以外，还有三个主要的人物：亚当、基督、和撒但。罪与亚当有关，义与基督有关，审判与撒但有关。
8In verse 8 the Lord said of the Spirit that “He will convict the world concerning sin, and concerning righteousness, and concerning judgment.” Each of these three items—sin, righteousness, and judgment— is related to a person. Besides God, the divine Person, there are in the universe three main persons: Adam, Christ, and Satan. Sin is related to Adam, righteousness to Christ, and judgment to Satan.
9罪与亚当有关，因为罪是藉著亚当进到人类中间。（罗五12。）我们是在亚当里从罪而生。你若是在亚当里生的，那你生来就是罪人。义与基督有关，因为义是从基督来的，甚至就是复活的基督自己。（约十六10，林前一30。）亚当是罪，而基督是义。在亚当里，我们是有罪的，并且是被定罪的；在基督里，我们是义的，并且是被称义的。在亚当里我们承受了罪，在基督里有义分赐给我们。无需我们想要如何行事或为人，因为只要我们在亚当里，我们就是有罪的，只要我们在基督里，我们就是义的。这不是行事为人的问题，而是我们在那里的问题。在基督里我们是义的，在亚当里我们是有罪的。在亚当里我们被定罪，但在基督里我们被称义了。要从罪里得释放，惟一的路就是信入神的儿子基督。（约十六9。）我们若信入祂，祂就成了我们的义，我们也在祂里面得称义。（罗三24，四25。）审判与撒但有关，审判是为著撒但的。藉信入基督，我们从亚当迁入基督。但我们若不信入基督，仍留在亚当里，我们就要同受撒但所受的审判。严格的说，神的审判是为著撒但的。神无意看见你我或任何人遭受审判。但你若仍留在亚当里，你就要因此与撒但同受审判，有分于撒但所受的审判。这就是说，你宁愿爱撒但，一直与他为伍，帮他承担可怕的审判。不要同情撒但，也不要可怜他。不要留在亚当里，帮助撒但承受审判。我们若不为著在亚当里的罪悔改，并信入神的儿子基督，我们就要留在罪中，同受撒但所受的审判，直到永远。（太二五41。）
9Sin is related to Adam, for it was through Adam that sin entered the human race (Rom. 5:12). We were born of sin in Adam. If you were born in Adam, you were born a sinner. Righteousness is related to Christ because righteousness comes from Christ and even is the resurrected Christ Himself (v. 10; 1 Cor. 1:30). Adam is sin, and Christ is righteousness. In Adam we are sinful and condemned; in Christ we are righteous and justified. In Adam we have inherited sin; in Christ we have righteousness imparted to us. It is unnecessary to consider how we should act or behave, because as long as we are in Adam we are sinful and as long as we are in Christ we are righteous. It is not a matter of conduct or behavior; it is a matter of where we are. In Christ we are righteous, and in Adam we are sinful. In Adam we are condemned, but in Christ we are justified. The only way to be freed from sin is to believe in Christ, the Son of God (v. 9). If we believe in Him, He is righteousness to us, and we are justified in Him (Rom. 3:24; 4:25). Judgment is related to Satan. Judgment is for Satan. By believing in Christ we are translated out of Adam into Christ. However, if we do not believe in Christ but remain in Adam, we shall share the judgment upon Satan. Strictly speaking, God’s judgment is for Satan. God has no intention to see you or me or any human being suffer judgment. But if you remain in Adam, you will consequently be judged together with Satan, sharing the judgment of Satan. This means that you prefer to love Satan, staying in company with him and helping him to bear the terrible judgment. Do not sympathize with Satan nor have any pity on him. Do not remain in Adam to help Satan bear the judgment. If we do not repent of the sin in Adam and believe in Christ, the Son of God, we shall remain in sin and share the judgment of Satan for eternity (Matt. 25:41
10这些乃是福音的要点。那灵就是用这些点，使世人知罪自责。当我们传福音时，不可离开亚当、基督和撒但这三个人物。每次我们传福音，都要在这三个人物的圈子里。所有的人类都生在亚当里，但人人也都能从亚当迁入基督。然而，你若留在亚当里，就要同受撒但所受的审判。
10These are the main points of the gospel. The Spirit convicts the world with these points. We cannot stay away from the three persons of Adam, Christ, and Satan when we preach the gospel. Every time we preach the gospel, we will be in the circle of these three persons. All mankind was born in Adam, but everyone can be translated out of Adam into Christ. If you remain in Adam, however, you will share Satan’s judgment.
1 为罪
1. Concerning Sin
11现在我们要更详细的来看这三个要点的每一项，先看为罪，使世人知罪自责。
11Let us now look in more detail at each of these three main items, beginning with the matter of convicting the world concerning sin
罪的源头
a. The Source of Sin
12罪的源头是魔鬼。在约翰八章四十四节我们看见这事，那里主对法利赛人说，『你们是出于那父魔鬼，你们父的私欲，你们愿意行。他从起初就是杀人的，并且不站在真理中，因为在他里面没有真理。他说谎是出于他自己的私有物，因他是说谎的，也是说谎者的父。』魔鬼既是说谎者的父，他就是罪的源头。魔鬼的邪恶元素是罪，藉著死亡和黑暗在人里面作工，奴役人去犯罪。他的本性是虚谎，并且带进死亡和黑暗。
12The source of sin is the devil. We see this in 8:44 where the Lord says to the Pharisees, “You are of your father the devil, and it is your will to do the desires of your father. He was a murderer from the beginning and does not stand in the truth, because truth is not in him. When he speaks a lie, he speaks out of his own self; for he is a liar and the father of it.” Since the devil is the father of liars, he is the source of sin. The evil element of the devil, working as sin through death and darkness within man, enslaves man to sin. His nature is a lie and brings in death and darkness
众人都从魔鬼那古蛇而生
b. All Born of the Devil, the Old Serpent
13我们众人都是从魔鬼那古蛇而生。（约八44，启十二9。）魔鬼是罪人的父。因为魔鬼是罪人的父，所以人就是魔鬼的儿女。（约壹三10。）魔鬼是那古蛇，（启十二9，二十2，）罪人也是蛇类，毒蛇之种。（太二三33，三7。）
13We all were born of the devil, the old serpent (8:44; Rev. 12:9). The devil is the father of sinners. Because the devil is the father of sinners, sinners are “the children of the devil” (1 John 3:10). The devil is the old serpent (Rev. 12:9; 20:2), and sinners also are serpents, the generation of vipers (Matt. 23:33; 3:7
众人生来就有蛇毒
c. All Born with the Poison of the Serpent
14所有的罪人生来就是魔鬼的儿女，有蛇的毒。（约三14。）魔鬼是蛇，有蛇的毒。所有的罪人都是从魔鬼而生，有他的毒。在我们堕落的性情里，有古蛇魔鬼的毒。
14All sinners were born as children of the devil with the poison of the serpent (3:14). The devil is the serpent with the serpentine poison. All sinners were born of the devil with his poison. In our fallen nature there is the poison of the old serpent, the devil
众人都在亚当里生在罪中
d. All Born in Sin in Adam
15所有的罪人都在亚当里生在罪中。（约九34。）今天人通常说，他们生在某个国家；但他们也必须知道，他们是生在罪中。我们既是生在罪中，所以我们生来就是罪人。我们无须犯罪才成为罪人，因为我们生来就已经是罪人。事实上，我们已经作了六千年的罪人。虽然以人来说，也许你只有二十二岁；但是以罪人来说，你已经六千岁了。我们都是上了年纪的人，因为我们在亚当里生来就是罪人。没有年轻的罪人。每个罪人都非常老，像亚当一样老。
15All sinners were born in sin in Adam (9:34). Today people usually say that they were born in a certain country, but they must also realize that they were born in sin. Since we were born in sin, we were born sinners. It is unnecessary for us to commit sin to be a sinner, because we were born sinners already. In fact, we have been sinners for six thousand years. Although as a man you might be only twenty-two years of age, as a sinner you are six thousand years old. We all are very old because we were born sinners in Adam. There are no young sinners. Every sinner is very old, as old as Adam
众人生来就被定罪
e. All Born Condemned
16因著我们众人都在亚当里生在罪中，所以我们生来就都被定罪了。（约三18。）在我们出生以前，我们已经在亚当里被定罪。亚当在六千年前被定罪时，我们就在他里面被定罪。因著我们在出生以前就被定罪，所以我们是生在定罪里。
16Because we all were born in sin in Adam, we all were born condemned (3:18). Before we were born, we were condemned in Adam. When Adam was condemned six thousand years ago, we were condemned in him. Since we were condemned before we were born, we were born in condemnation
众人生来就死在罪中
f. All Born to Die inS inf
17我们众人生来就死在罪中。（约八。）人类生来不是为著活，乃是生来为著死。人活得越久，越近死亡。
17We all were born to die in sin (8:21). Human beings were not born to live; they were born to die. The 21 longer a man lives, the nearer he comes to dying.
都在罪的奴役之下
g. All Being under the Slavery of Sing
18在八章三十四节我们看见，我们都在罪的奴役之下。这不是我们拣选的结果，这是亚当堕落的结果。亚当堕落，将我们都带到罪的奴役之下。因著我们众人都是从亚当而生，所以我们都在罪的奴役之下。
18In 8:34 we see that we all are under the slavery of sin. This is not the result of our choice; it is a result of Adam’s fall. Adam’s fall has brought us under the slavery of sin. Since we all were born of Adam, we all are under the slavery of sin
信入子是从罪得释放惟一的路
h. Believing in the Son h Being the Unique Way to Be Freed from Sin
19我们既是在罪的奴役之下，我们怎么办?在基督之外，没有逃避的路。基督是我们惟一逃避的路。从罪得释放3:15-惟一的路就是信入子。（约八24，，三15～17。）这样的信使人从亚当迁入基督。这太奇妙了，在半秒钟之间，一个罪人可以从亚当里罪恶的境地，完全迁入基督里。
19Since we are under the slavery of sin, what shall we do? Outside of Christ there is no way of escape. Christ is our way, our only escape. The unique way to be freed from sin is to believe in the Son (8:24, 36; 17). This believing brings about a translation from 36 Adam into Christ. This is wonderful. Within half a second, a sinner can be completely translated out of the sinful condition in Adam into Christ.
不信入子是叫人灭亡惟一的罪
i. Not to Believe in the Son i Being the Unique Sin for Perishing
20在九节主说，那灵要使世人知罪自责；为罪，是『因他们不信入我。』由此可见，叫人灭亡惟一的罪就是不信入子。（约三16。）这里的罪就是不愿从亚当迁入基督。人若想要留在亚当里，那就是说，他们要留在老旧的范围，不迁入基督这新的范围。你无须犯罪而灭亡。只要你不信入主耶稣，你就已经彀资格灭亡了。你无须抢劫银行，欺骗丈夫，或向父母说谎。也许你是一个仁人君子，但只要你不信入主耶稣，你就命定要灭亡。逃离你罪恶情况惟一的路就是信入主，而叫你彀资格灭亡的惟一的罪就是不信入祂。因此，今天的关键乃在于我们信或不信。我们若相信，就要从亚当迁入基督；我们若不信，就要灭亡。
20In verse 9 the Lord said that the Spirit would convict the world concerning sin “because they do not believe in Me.” Here we see that the unique sin for perishing is not to believe in the Son (3:16). The sin here is the unwillingness to be translated from Adam into Christ. If people wish to remain in Adam, it means that they want to remain in the old realm and not move into the new realm, which is Christ. There is no need for you to commit sin in order to perish. If you simply do not believe in the Lord Jesus, you are already qualified for perishing. You do not need to rob a bank, deceive your husband, or lie to your parents. You may be a gentleman, but as long as you do not believe in the Lord Jesus, you are destined to perish. The unique way to escape from your sinful situation is to believe in the Lord, and the unique sin that qualifies you for perishing is not to believe in Him. Therefore, the key today is whether we believe or not. If we believe, we shall be translated out of Adam into Christ. But if we do not believe, we shall perish.
2 为义
2. Concerning Righteousness
子已经来且受死，满足神公义的要求
a. The Son Having Come and Died a to Fulfill God’s Righteous Requirements
21子已经来且受死，满足神公义的要求。（约三14。）祂在肉体里来，甚至以蛇的形状死在十字架上，满足了神公义的要求。
21The Son has come and died to fulfill God’s righteous requirements (3:14). He came in the flesh and even died in the form of a serpent on the cross to fulfill God’s righteous requirements
子已经复活去到父那里，作父满足的证明
b. The Son Having Resurrected band Gone to the Father as a Proof of the Father’s Satisfaction
22在十节主说，那灵要使世人知罪自责，『为义，是因我往父那里去。』这就是说，父已完全满意于主在十字架上救赎的死，并且在祂的复活里悦纳了祂。父满意于基督救赎的证明，乃是父叫祂从死人中复活，并且将祂高举在自己的右边。基督的复活与升天乃是证据，证明祂的救赎已经满足神，并且应付了神一切的需要和要求。因此，祂从死里得了释放，并且被高举到诸天之上神的右边。现今神称那些信入基督的人为义，神的义就得著显明。（罗三26。）罪人若信入基督，神就要称义他们，因为基督自己要成为他们的义。这是那灵要使世人知罪自责的第二项。在这里我要问你们一个问题：我们是藉基督的死称义?还是藉基督的4:25复活称义?我们乃是藉基督的复活称义的。这可从罗马四章二十五节和十章九节得著证明。罗马四章二十五节说，『耶稣被交给人，是为我们的过犯，复活是为我们的称义。』十章九节说，『你若口里认耶稣为主，心里信神叫祂从死人中复活，就必得救。』你信主为你死，或者你信神已叫祂从死人中复活?当然，两者你都相信；但也许你会感到惊讶，圣经上没有记载一句话宣告我们该信主为我们死。反之，我们必须相信，神已经叫祂从死人中复活；因为或许我们相信主已经死了，却不相信祂已经从死人中复活。你若相信主已经从死人中复活，当然包含相信祂的死。人人都相信主死了，但相信主已经复活，却需要启示。在祂这复活者里面，我们在神面前蒙悦纳。再者，祂这位复活者也在我们里面，为我们活出能蒙神称义，并且一直蒙神悦纳的生活。所以，罗马四章二十五节说，祂复活是为我们的称义。称义包括了神叫基督复活、悦纳祂、以及满意于祂救赎的死的事实。
22In verse 10 the Lord said that the Spirit would convince the world “concerning righteousness, because I go to the Father.” This means that the Father has been fully satisfied with the Lord’s redemptive death on the cross and has accepted Him in His resurrection. The proof that the Father is satisfied with Christ’s redemption is that the Father resurrected Him from the dead and exalted Him to His right hand. The resurrection and ascension of Christ are the evidences proving that His redemption has satisfied God and has met all the demands and requirements of God. Therefore, He was released from death to be exalted to the heavens at the right hand of God. Now God’s righteousness is manifested in justifying those who believe in Christ (Rom. 3:26). If sinners will believe in Christ, God will justify them, for Christ Himself will become their righteousness. This is the second item concerning which the Spirit will convict the world. Here I would ask you a question: are we justified by Christ’s death or by His resurrection? We are justified by His resurrection. This is proved by Romans and 10:9. Romans 4:25 says, “Who was delivered because of our offenses and was raised because of our justification,” and 10:9 says, “That if you confess with your mouth, Lord Jesus, and believe in your heart that God has raised Him from among the dead, you shall be saved.” Do you believe that the Lord died for you, or do you believe that God has raised Him from the dead? Of course, you believe in both, but you may be surprised to know that not one word is written in the Scriptures declaring that we ought to believe that the Lord has died for us. Rather, we must believe that God has raised Him from the dead; for we may believe that the Lord has died and yet not believe that He was raised from the dead. If you believe that the Lord has been raised from the dead, this surely implies your faith in His death. Everybody believes that the Lord died, but revelation is needed to believe that the Lord has been resurrected. In Him, the resurrected One, we are accepted before God. Furthermore, as the resurrected One, He is in us to live for us a life that can be justified by God and is always acceptable to God. Therefore, Romans 4:25 says that He was raised because of our justification. Justification includes the fact that God has resurrected Christ, accepted Him, and that He has been satisfied with His redemptive death.
子当作义赐给信徒
c. The Son as Righteousness c Given to the Believers
23现今子已当作义赐给信徒。这位满足神的子，蒙神悦纳的子，已经赐给祂的信徒，作他们的义。如今子自己就是我们的义。因著祂自己要成了我们的义，（林前一30，）所以耶利米二十三章六节曾豫言说，祂要称为『耶和华我们的义。』信徒在子里得称义信徒在子里得称义，并且有子作他们的义。既然神已将子赐给信徒作他们的义，他们也就在子里面，在神面前得称义。惟有在作我们义的子里面，我们才被神称为义。
23Now the Son as righteousness is given to the believers. The satisfying Son, the accepted Son, the Son who has satisfied the Father and has been accepted by Him, has been given to His believers as their righteousness. The Son Himself is now our righteousness. Since He Himself was to become our righteousness (1 Cor. 1:30), it was prophesied in Jeremiah 23:6 that He would be called “the Lord our righteousness.” d. The Believers Being Justified in the Sond The believers are justified in the Son and with the Son as their righteousness. Since the Son has been given to the believers as their righteousness, they are justified in Him before God. It is only in the Son as our righteousness that we are justified by God.
信徒从魔鬼这罪的源头得释放
e. The Believers Being Freed cf rom the Source of Sin, the Devil
24信徒已经从魔鬼这罪的源头得了释放。魔鬼是罪的源头；子在肉体里，在十字架上已经废除了魔鬼。（来二。）藉著信入子，我们就从罪的源头得著释放。
24The believers have been freed from the source of sin, the devil. The devil is the source of sin, and the Son in the flesh destroyed the devil on the cross (Heb. 2:14). By believing in the Son we are freed from the 14 source of sin.
3 为审判
3. Concerning Judgment
审判是为著魔鬼的，他是罪的创始者，死的起源，所有罪人的父，以及世界的王
a. The Judgment Being for the Devil, a the Author of Sin, the Origin of Death, the Father of All Sinners, and the Ruler of the World
25在十一节主说，那灵要使世人知罪自责，『为审判，是因这世界的王受了审判。』我们已经看见，审判与魔鬼有关。撒但，魔鬼，是罪的创始者，死的起源，所有罪人的父，以及世界的王。作为这样的一个人物，审判已经为他豫备好了。我们必须认识，审判不是为著人，乃是为著撒但。审判人不是神的用意，因为祂的审判是为著撒但的。火湖已经豫备好了，作为神对撒但的审判；这绝不是为著人的。有那一处经节证明火湖已经为撒但豫备好了？启示录没有清楚的告诉我们这事，但马太福音却有。在马太二十五章四十一节主说，王要对一班人说，『你们这被咒诅的，离开我，进入那为魔鬼和他的使者所豫备的水火里去。』水火是为人类豫备的么?不是，水火乃是为撒但，魔鬼，以及他的使者，他的跟从者豫备的。但是你若不肯从亚当出来，进入基督里，你就要同受撒但所受的审判，因为你愿意作他的一个跟从者。
25In verse 11 the Lord said that the Spirit will convince the world “concerning judgment, because the ruler of this world has been judged.” We have seen that judgment is related to the devil. Satan, the devil, is the author of sin, the origin of death, the father of all sinners, and the ruler of the world. As such, judgment has been prepared for him. We must recognize that judgment is not for man but for Satan. It is not God’sin tent i on to judge man, because His judgment is for Satan. The lake of fire has been prepared as God’s judgment upon Satan; it was never intended for man. What verses prove that the lake of fire has been prepared for Satan? The book of Revelation does not clearly tell us this, but the book of Matthew does. In Matthew 25:4 1 the Lord said that the King will say to some people, “Go from Me, you who are cursed, into the eternal fire prepared for the devil and his angels.” Was the everlasting fire prepared for human beings? No, it has been prepared for Satan, the devil, and his angels, his followers. But if you refuse to come out of Adam into Christ, you will share the judgment that is for Satan, because you prefer to remain as one of his followers.
这世界的王已经在十字架上，在基督的肉体里受了审判
b. This Ruler Being Judged b in the Flesh of Christ on the Cross
26这世界的王撒但，已经在十字架上，在基督的肉体里受了审判。（约十二31～，三14。）在十字架上，主是人子，在蛇的形状里，（约三14，）就是『在罪之肉体的样式里』（罗八3）被举起。撒但这世界的王，是『那古蛇，』（启十二9，二十2，）已经将他自己注入到人的肉体里。主藉著在『罪之肉体的样式里，』死在十字架上，废除了那在肉体里的撒但。（来二14。）藉著这样审判了撒但，（约十六11，）那挂在撒但身上的世界也受到了审判。所以，主被举起，不只审判了世界，也赶出了牠的王撒但。
26Satan, the ruler of the world, has been judged in the flesh of Christ on the cross (12:31-33; 3:14). On the cross the Lord as the Son of Man (12:23) was lifted 33 up in the form of the serpent (3:14), that is, “in the likeness of the flesh of sin” (Rom. 8:3). Satan as the old serpent (Rev. 12:9; 20:2), the ruler of this world, had injected himself into man’s flesh. Through His death on the cross in the likeness of the flesh of sin, the Lord destroyed Satan, who is in man’s flesh (Heb. 2:14). By judging Satan (16:11) in this way, the Lord also judged the world, which is hanging on Satan. Hence, the Lord’s being lifted up caused the world to be judged and its ruler, Satan, to be cast out.
罪人若不信入子，就要与魔鬼在一起，同受他所受的审判
c. Any Sinner Not Believing in the So nc Will Remain with the Devil and Share His Judgment
27我们已经看见，火湖不是为著人，而是为著撒但。不信入子的罪人，要与魔鬼在一起，受他所受的审判。你若与撒但同行，仍与他作伴，你就要与他同在火湖里。神爱世人，没有意思把人扔在火湖里。那个审判是为著魔鬼的。然而，若有人仍与撒但作伴，神就没有选择的余地，只好让他去受撒但所受的审判。
27We have seen that the lake of fire is not for human beings but for Satan. Any sinner who does not believe in the Son will remain with the devil and bear his judgment. If you go along with Satan and remain one of his companions, you will be with him in the lake of fire. God loves the world and has no intention that any human being be cast into the lake of fire. That judgment is intended for the devil. However, if anyone remains a companion of Satan, God has no choice but to allow him to suffer Satan’s judgment.
28罪、义和审判这三项，乃是福音的概要。福音就是：我们在亚当里是罪人，但我们在基督里成为义的，并且被称为义。我们若不愿从亚当迁入基督，就须受警戒，将与撒但同受审判。换句话说，你生在亚当里，但神的心意是要将你从亚当里带出来，并将你迁入基督里。你若不同意神的意思，你就必留在亚当里，同受撒但所受的审判。罪是属亚当的，义是属基督的，而审判是为著撒但的。你若愿意从亚当迁入基督里，你就要得救，与审判无分无关。圣灵的工作包含这三项，每当我们传福音时，我们必须告诉人这些事。这就是福音；藉此，圣灵使罪人知罪自责、悔改，并且信入主耶稣，以至得救。一九三三年我被邀请留在上海，与倪弟兄以及带领的同工们在一起。有一天，我读到约翰十六章，我看见罪、义和审判，与亚当、基督、撒但这三个人物有关。不久以后，在上海的召会有一次传福音的聚会，我被请来释放信息。后来我知道，那次的邀请是倪弟兄的一次小考试，要看看我在传福音的事上如何。在那次聚会中，我有负担释放一篇信息，说到与这三个人物有关的三个项目。我环顾会所，没有见到倪弟兄。过了相当一段时间之后，我才知道，倪弟兄站在会所门后听那篇信息。当我传讲的时候，对于这三点我感到十分激动，我告诉人说，『以作人说，你是生在亚当里；今天你的名字就叫亚当。在亚当里，你犯了罪，也已经被定罪。但另有一位－基督。有一条路叫你从亚当里出来，进入基督里，使你可以被神称义。你若信入基督，你就要进入祂里面，你就从第一个人迁入第二个人。但是你若不信入基督，你就要仍留在第一个人里面，至终你的定命就是那第三个人物撒但的定命。审判已为撒但豫备好了。你要帮助他么?你要同情他么?你要帮他去受永远的审判么?』这是我看见约翰十六章，关于这些事的亮光后不久所释放的信息。当我释放那篇信息的时候，我自己实在得了滋养。不久以后，倪弟兄和我谈起那篇信息，说，『常受弟兄，那篇信息实在是好。』我问他是那篇信息，他说就是说到亚当、基督、和撒但的那篇。于是倪弟兄对我说，『常受弟兄，几乎没有人16:8-看见，约翰十六章八至十一节的罪与亚当有关，义与基督有关，审判与撒但有关。』这就是福音。我盼望众召会无论往前到那里，都要传讲这事。
28The three items of sin, righteousness, and judgment are a sketch of the gospel. The gospel is that we are sinners in Adam, but that we can be righteous and justified in Christ. If we are unwilling to be translated from Adam into Christ, we must be warned that we shall share the judgment with Satan. In other words, you were born in Adam, but God’sin tent i on is to take you out of Adam and translate you into Christ. If you disagree with God’sin tent i on, you must remain in Adam and share the judgment with Satan. Sin is of Adam, righteousness is of Christ, and judgment is for Satan. If you are willing to be translated from Adam into Christ, you will be saved, having nothing to do with the judgment. The work of the Holy Spirit involves these three items, and every time we preach the gospel we must tell people about them. This is the gospel whereby the Holy Spirit convinces sinners to repent and to believe in the Lord Jesus in order to be saved. In 1933 I was asked to stay in Shanghai with Brother Nee and the leading co - workers. One day, in my reading of John 16, I saw that sin, righteousness, and judgment are related to the three persons of Adam, Christ, and Satan. Some time later the church in Shanghai had a gospel-preaching meeting, and I was asked to give the message. I learned later that that invitation was a little test from Brother Nee to see where I would stand in the matter of gospel preaching. During that meeting I was burdened to give a message on the three items related to these three persons. As I looked around the meeting hall, I did not see Brother Nee. Quite a while later I learned that he stood behind the meeting hall door listening to the message. As I preached, I was very excited with these points, telling the people, “As human beings you were born in Adam. Today your name is Adam. In Adam you have sinned and you have been condemned. But there is another person — Christ. There is a way for you to get out of Adam and into Christ that you may be justified by God. If you believe in Christ, you will get into Him. You will be translated from the first person into the second. But if you do not believe in Christ, you will still remain in the first person, and eventually your destiny will be the destiny of the third person, Satan. Judgment has been prepared for Satan. Are you going to help him? Are you going to have pity on him? Are you going to help him suffer judgment for eternity?” This was the message I gave shortly after I had seen the light on these matters in John 16. As I delivered that message, I myself was fully nourished. Some time later, Brother Nee had a talk with me about that message, saying, “Witness, that message was really good.” When I asked him what message, he said the message on Adam, Christ, and Satan. Then Brother Nee told me, “Witness, hardly anyone has seen that in John 11 sin is related to Adam, righteousness to Christ, and judgment to Satan.” This is the gospel. I hope that this will be preached wherever the churches go.